I was wondering if you could tell me what (if any) effects the 2nd Vatican council had on the design, construction and overall architecture of the cathedral?
I was intimately involved in the liturgical briefing committee assembled by the then Bishop of Clifton Dr Joseph Rudderham in 1965 and following years. A unique and special privilege. But, to try and answer the question.

The decree issued by the Second Vatican Council in 1963 ‘Sacrosanctum Concilium’ set out the general principles for the restoration and promotion of the Sacred Liturgy but one should not imagine that this profound and very pastoral document solemnly proclaimed by the Fathers assembled in ecumenical council had materialised out of fresh air. There is little doubt that the bishops at the Council were inspired by the Holy Spirit, but they were also aware of the development over many years of the liturgical movement. For example Pope Pius Tenth introduced a number of initiatives in terms of the renewal of the liturgy as far back as 1903, and these were followed in later years by other Pontiffs, including Pius XII with his encyclical ‘Mediator Dei’ in 1947 and the reform of the Holy Week liturgy in 1955/56.

The Council Fathers meeting in 1962ƒƒ also would have been aware, for example, that in Germany the practice of using the vernacular, and, in particular that of singing German language hymns during the celebration of the Mass had been in place for some time. Whereas in England and Wales during the 1950s parishes were increasingly celebrating what was called ‘The Dialogue Mass’, and it had become the custom to read the Epistle and the Gospel texts in English.
Across the world and especially in western Europe the liturgy was undergoing change and development, as indeed, it had always done throughout the history of the church. This, by way of background to understand that the liturgical movement was not something new that sprung from the Second Council of the Vatican, but rather the renewal of the liturgy was embraced whole heartedly by all but a few of the bishops of the Council assembled with Pope John XIII.

In the Cathedral liturgical briefing committee there were lengthy and sometimes, intense discussions among the 20 or so members and liturgical experts assembled, about what shape the Cathedral should be, cruciform or otherwise; about whether a Cathedral should have a Lady Chapel; whether the Blessed Sacrament should be reserved in a tabernacle on the High Altar; whether the Altar should be a sacrificial stone, or a table as at the Last Supper?  Such practical questions, of course, had at their foundation some deep theological implications and opinions.

With the chosen team of architects from Percy Thomas Partnership, the liturgical briefing committee worked through all these issues and many others too numerous to mention. The initial dialogue and briefing, I recall, went on for 18 months or more before any design or concept began to emerge as the project moved to outline planning and all that entailed.
Fundamental in this process was the architect team, who asked why do you do this or that; how do you move from here to here; how much space does a group of vested clergy take up when moving up a walkway [I remember processing about the former Pro-Cathedral dressed in cope carrying a crozier to measure the space for a walking procession with the bishop!], what are the essential elements of a Cathedral Church as distinct from a Parish Church?

Gradually, evolving from this dialogue, both the design and architecture was formulated, based upon some key principles and functions:
 
  1. The faithful should enter the Cathedral and pass the Baptismal Font to be reminded of their first entry into the assembly by the Sacrament of Baptism, and that this place for the celebration of Baptism should be located at the front of the Nave to meet the requirements of the reformed celebrations of the Great Vigil of Easter; The Baptistery also to incorporate a special place for the retention of the Holy Oils used in the Sacraments. The Oils, like the Eucharist have traditionally been understood to house the presence of Christ;
  2. The Nave – space for the faithful to be arranged in such a way as to enable ‘the full and active participation’ of the people within the liturgical action. A concept expressed by Sacrosanctum Concilium. At Clifton it is just 15m [45 feet] from the Altar to the rear row of seats enabling an intimacy and visual participation by all present;
  3. The Ambo – for the proclamation of the Word should be fixed and a prominent place;
  4. The Altar – should be central so that bishop, clergy and faithful might be seen to gather around it – for the Altar, and the very assembly itself, primarily symbolises Christ present among his people.
  5. The Cathedra, or bishops’ chair – from which a Cathedral gets its name and function, should be placed in a presiding position. It should not be a throne, but be an unadorned simple place for the bishop to be seen as the teacher and shepherd of the Church of Clifton;
  6. The Blessed Sacrament – should be reserved in a chapel set aside for that purpose but accessible and in full view; The same space to be utilised for smaller weekday celebrations or for funerals;
  7. Lady Chapel –  there was much debate, it may come as a surprise to some, about whether to have one or not.  Just because medieval Cathedral’s had one was not thought to be sufficient justification. In the end, a Lady Chapel was incorporated and also housed the spaces for the celebration of the Rite of Reconciliation [Penance]
  8. Ancillary issues were, sound, light, heat, provision for music in the acoustic, hierarchy of space, car parking, disabled access, toilets etc.
     


To try finally to answer the original query.

Yes, the Second Vatican Council did make an impact on the design of the Cathedral, but only alongside many other important considerations. Architectural design was largely, I would suggest based upon the analysis of the practical functionality required for the celebration of the liturgy with an insistence upon that fundamental principle of enabling full and active participation. The engineering and construction of a large space, free from distraction, open and without intruding columns, the need for economy of cost, all these had a significant bearing on the design outcome and were the product of the professional design team and engineers.
Bearing in mind that the General Instruction on the Roman Missal which implemented the principles of the renewal of the liturgy called for by the Council was only published in 1970 and therefore, only after the construction of the Cathedral had been commenced, I hope the enquirer can see that it was not just the Council that led to a design and construction that has been widely acknowledged as one of the best, and one that has been replicated in other places.
The Cathedral Church of Saints Peter and Paul at Clifton still serves the liturgy, and encourages the full and active participation of the faithful, and has already gained recognition and the status also as a Listed Grad II* building so soon after its opening in 1973 at a total cost of £ 800 000 [1973 values].

My apologies to the reader for what is a lengthy reply, but I hope it serves the purpose.
Peter J Harrison
fisherpeteruk@yahoo.co.uk
 

Return to Answers Listing